National Library of Wales
Calvinistic Methodist Archives
Reference code(s): GB 0210 CALMETHS
Title: Calvinistic Methodist Archives
Short title: Calvinistic Methodist archives
Dates of creation: 1734-2007
Level of description: Fonds
Extent and medium:
Name of creator(s): The Welsh Calvinistic Methodists; the Presbyterian Church in Wales
Administrative and biographical history: Calvinistic Methodists are a body of Christians forming the Presbyterian Church of Wales and claiming to be the only denomination of the Presbyterian order in Wales which is of purely Welsh origin. Its beginnings may be traced to the labours of the Rev. Griffith Jones (1684-1761), of Llanddowror, Carmarthenshire, whose sympathy for the poor led him to set on foot a system of circulating charity schools for the education of children. An impressive announcement of the Easter Communion Service, made by the Rev. Pryce Davies, vicar of Talgarth, on 30 March 1735, was the means of awakening Howell Harris (1714-1773) of Trevecca, and he immediately began to hold services in his own house. He was soon invited to do the same at the houses of others, and ended by becoming a fiery itinerant preacher, stirring to the depths every neighbourhood he visited. Griffith Jones, preaching at Llanddewibrefi, Cardiganshire - the place at which the Welsh Patron Saint, David, first became famous - found Daniel Rowland (1713-1790), curate of Llangeitho, in his audience. Rowland was deeply moved, and became an ardent apostle of the new movement. Rowland and Harris had been at work fully eighteen months before they met at a service in Defynnog church, in the upper part of Breconshire. The acquaintance then formed lasted to the end of Harris's life an interval of ten years excepted. Harris had been sent to Oxford in the autumn of 1735 to cure him of his fanaticism, but he left in the following February. Rowland had never been to a university, but, like Harris, he had been, well grounded in general knowledge. n 1736, on returning home, Harris opened a school, Griffith Jones supplying him with books from his charity. He also set up societies, in accordance with the recommendations in Josiah Wedgwood's little book on the subject; and these exercised a great influence on the religious life of the people. By far the most notable of Harris' converts was William Williams of Pantycelyn (1717-1791), the great hymn-writer of Wales. Llangeitho became the Jerusalem of Wales; and Rowlands popularity never waned until his physical powers gave way. A notable event in the history of Welsh Methodism was the publication in 1770, of a 4th annotated Welsh Bible by the Rev. Peter Williams, a forceful preacher, and an indefatigable worker, who had joined the Methodists in 1746, after being driven from several curacies. It gave birth to a new interest in the Scriptures, being the first definite commentary in the language. A powerful revival broke out at Llangeitho in the spring of 1780, and spread to the south, but not to the north of Wales. The ignorance of the people of the north made it very difficult for Methodism to benefit from these manifestations, until the advent of the Rev. Thomas Charles (1755-1814), who, having spent five years in Somerset as curate of several parishes, returned to his native land to marry Sarah Jones of Bala. Failing to find employment in the established church, he joined the Methodists in 1784. His circulating charity schools and then his Sunday schools gradually made the North a new country. In 1791 a revival began at Bala; and this, strange to say, a few months after the Bala Association had been ruffled by the proceedings which led to the expulsion of Peter Williams from the Connection, in order to prevent him from selling John Cannes Bible among the Methodists, because of some Sabellian marginal notes. Thomas Charles had tried to arrange for taking over Trevecca College when the trustees of the Countess of Huntingdon's Connexion removed their seminary to Cheshunt in 1791; but the Bala revival broke out just at the time, and, when things grew quieter, other matters pressed for attention. A college had been mooted in 1816, but the intended tutor died suddenly, and the matter was for the time dropped. Candidates for the Connexional ministry were compelled to shift for themselves until 1837, when Lewis Edwards (1809-1887) and David Charles (1812-1878) opened a school for young men at Bala. North and South alike adopted it as their college, the associations contributing a hundred guineas each towards the education of their students. In 1842, the South Wales Association opened a college at Trevecca, leaving Bala to the North; the Rev. David Charles became principal of the former, and the Rev. Lewis Edwards of the latter. After the death of Dr Lewis Edwards, Dr T. C. Edwards resigned the principalship of the University College at Aberystwyth to become head of Bala (1891), now a purely theological college, the students of which were sent to the university colleges for their classical training. In 1905 David Davies of Llandinam, one of the leading laymen in the Connection, offered a large building at Aberystwyth as a gift to the denomination for the purpose of uniting North and South in one theological college; but in the event of either association declining the proposal, the other was permitted to take possession, giving the association that should decline the option of joining at a later time. The Association of the South accepted, and that of the North declined, the offer; Trevecca College was turned into a preparatory school on the lines of a similar institution set up at Bala in 1891. The missionary collections of the denomination were given to the London Missionary Society from 1798 to 1840, when a Connectional Society was formed; and no better instances of missionary enterprise are known than those of the Khasia and Jaintia Hills, and the Plains of Sylhet in northern India. There has also been a mission in Brittany since 1842. The constitution of the denomination (called in Welsh, Hen Gorff, i.e. the "Old Body") is a mixture of Presbyterianism and Congregationalism; each church manages its own affairs and reports (I) to the district meeting, (2) to the monthly meeting, the nature of each report determining its destination. The monthly meetings are made up of all the officers of the churches comprised in each, and are split up into districts for the purpose of a more local co-operation of the churches. The monthly meetings appoint delegates to the quarterly Associations, of which all officers are members. The Associations of North and South are distinct institutions, deliberating and determining matters pertaining to them in their separate quarterly gatherings. For the purpose of a fuller co-operation in matters common to both, a general assembly (meeting once a year) was established in 1864. This is a purely deliberative conclave, worked by committees, and all its legislation has to be confirmed by the two Associations before it can have any force or be legal. The annual conference of the English churches of the denomination has no legislative standing, and is meant for social and spiritual intercourse and discussions. In doctrine the church is Calvinistic, but its preachers are far from being rigid in this particular, being warmly evangelical, and, in general, distinctly cultured. The London degree largely figures on the Connectional Diary; and now the Welsh degrees, in arts and divinity, are being increasingly achieved. It is a remarkable fact that every Welsh revival, since 1735, has broken out among the Calvinistic Methodists. Those of 1735, 1762, 1780 and 1791 have been mentioned; those of 1817, 1832, 1859 and 1904-1905 were no less powerful, and their history is interwoven with Calvinistic Methodism, the system of which is so admirably adapted for the passing on of the torch. The ministerial system is quite anomalous. It started in pure itineracy; the pastorate came in very gradually, and is not yet in universal acceptance. The authority of the pulpit of any individual church is in the hands of the deacons; they ask the pastor to supply so many Sundays a year, from twelve to forty, as the case may be and they then fill the remainder with any preacher they choose. The pastor is paid for his pastoral work, and receives his Sunday fee just as a stranger does; his Sundays from home he fills up at the request of deacons of other churches, and it is a breach of connectional etiquette for a minister to apply for engagements, no matter how many unfilled Sundays he may have. Deacons and preachers make engagements seven or eight years in advance. The Connection provides for English residents wherever required, and the English ministers are more often in their own pulpits than their Welsh brethren. The Calvinistic Methodists form in some respects the strongest church in Wales, and its forward movement, headed by Dr. John Pugh of Cardiff, has brought thousands into its fold since its establishment in 1891. Its Connectional Book Room, opened in 1891, yields an annual profit of from 1600 to 2000, the profits being devoted to help the colleges and to establish Sunday school libraries, etc. Its chapels in 1907 numbered 1641 (with accommodation for 488,080), manses 229; its churches numbered 1428, ministers 921, unordained preachers 318, deacons 6179; its Sunday Schools 1731, teachers 27,895, scholars 193,460, communicants 189,164, total collections for religious purposes 300,912. The statistics of the Indian Mission are equally good: communicants 8027, adherents 26,787, missionaries 23, native ministers (ordained) 15, preachers (not ordained) 60. The Calvinistic Methodists are intensely national in sentiment and aspirations, beyond all suspicion loyalists. They take a great interest in social, political and educational matters, and are prominent on public bodies. They support the Eisteddfod as the promoter and inspirer of arts, letters and music, and are conspicuous among the annual prize winners. They thus form a living, democratic body, flexible and progressive in its movements, yet with a sufficient proportion of conservatism both in religion and theology to keep it sane and safe.
Scope and content: The records deposited in 1934 included two major groups, the 'Trevecka Group' and the 'Bala College Group'. The former, which represents the largely autonomous 18th-century development of Methodism in Wales, beginning in the 1730s, is centred on the archives of the founding father of Welsh Methodism, Howell Harris, and of the religious community which he established, the 'Trevecka Family'. Besides the 290 volumes of Howell Harris's diaries (for 1735-73), it comprises some 3000 letters, accounts of Societies (individual groups of adherents) and records of Associations. The 'Bala College Group' represents the development of Methodism during the 19th century, its spread in North Wales, the separation from the Established Church in 1811 and the formation of the Confession of Faith in 1823. The accessions of the years 1934 to 1974 include the records of the Sasiwn [the Association], district meetings, colleges, some individual chapels and churches, personal archives (both those of ministers and laymen), and those of the Foreign Mission. In content, the accessions of the years 1974-83 are distinguished from those of the earlier period by the high proportion of records of individual churches, many of them deposited because of the closure of the church. A third series, following a classification similar to that of the second, lists accessions from July 1983 onwards. The records of the North Cardiganshire Presbytery, detailed in a schedule [c.1940], have been withdrawn. Particular mention should be made of the archives of the Foreign Mission, which cover the missionary work of the Church in North East India from its beginning in the 1840s.
ACCESS AND USE
Language/script: Welsh, English
System of arrangement: Arranged as follows: The General Collection is numbered 1-28,716. The five lists prepared from 1988 onwards have adopted the following classification: Class A: the General Assembly; Class B: The Association in the South, North and East; Class C: Prebyteries; Class D: District meetings; Class E: Chapels and schoolrooms; Class F: Colleges; Class G: Missions; Class H: Personal papers; Class I: Annual reports (chapels); Class J: Miscellanea; Class K: Pictures and photographs; Class L: Relics; Class M: Printed material relating to the chapels; Class N: Miscellaneous printed material; Class O: Marriage registers; and Class P: Deeds and documents. (NB Class P is later devoted to Pictures). After 1999 the records of individual chapels have been arranged separately.
Conditions governing access: The Howell Harris diaries and the Foreign Mission archives, may only be consulted by special permission of the Curator. Readers consulting modern papers in the National Library of Wales are required to sign the 'Modern papers - data protection' form.
Conditions governing reproduction: Usual copyright regulations apply.
Finding aids: Regular lists of accessions to the archive have appeared in the Journal of the Calvinistic Methodist Historical Society since 1922. An account of the archive by K. Monica Davies and Gildas Tibbott will be found in the National Library of Wales Journal, Vol. 5 (1947), pp. 13-49. There are five volumes (1941-74) of schedule of the 'General Collection' of the Calvinistic Methodist archives. These five volumes embrace all accessions made to the 'C.M. Archives' during the period 1934-74, some 29,000 items. There is also an index to these five lists, prepared by Goronwy Prys Owen in 1992 and bound as a separate volume. This series includes the records of Associations, District Meetings, colleges, individual churches and personal archives, both those of ministers and laymen. These five volumes are provided with an index (1992). The accessions for 1974-83 are listed in a second series of another five volumes, differing from the first in that it is classified (vol. VI, 1988). A third series, following a classification similar to that of the second, lists accessions from July 1983 onwards (vols VII-X, 1991-2003). There is a typescript list of the 'Bala College Group' (1936), and small supplementary lists prepared in 1938 and 1964. There are also further typescript lists: schedule of 'C.M. Archives': Trevecca Group, deposited in 1934; Records and Printed Material of the North Cardiganshire Presbytery, April 1938; A List of the Diaries and Manuscripts of Howell Harris received May 9, 1941; List of the Records of Calvinistic Methodist churches, 1963; CMA: a list of chapel annual reports, 1987; CMA: Presbyterian Church in Wales Social Survey, 2003. An inventory of the correspondence is provided in M H Jones, The Trevecka Letters (Caernarfon, 1932). There is a typescript index to this volume bound as a separate typescript volume (1970). See also Boyd Stanley Schlenther and Eryn Mant White (eds), Calendar of the Trevecka Letters (Aberystwyth, 2003). An additional group of Trevecka papers is listed in a typescript schedule . Other small supplementary groups described in separate lists are the 'Bala College Safe'  and the Trevecka College (1964). Recent deposits of material remain uncatalogued.
Appraisal, destruction and scheduling information: All records have been retained.
Accruals: Accruals are certain.
Archival history: The records of the Welsh Calvinistic Methodists, now the Presbyterian Church of Wales, are notably well preserved from the beginnings of the Methodist movement in Wales. This is for two reasons perhaps: there existed from the start a degree of central control; and there seems to have developed early an archival awareness. When an agreement for the deposit of the records was made between the Presbyterian Church of Wales and the National Library in 1934 the 'C.M. Archives' already had a recognised existence with a designated Curator. Accessions to the archive still come to NLW through the Curator.
Immediate source of acquisition: Deposited by the Presbyterian Church of Wales.
Related units of description: Although the policy of the denomination has been to centralize records in the National Library, some records have also been deposited in local record offices.
Publication note: M. H. Jones, The Trevecka Letters (Caernarfon, 1932). (There is a separate typescript index to the Trevecka Letters prepared in March 1970); Boyd Stanley Schlenther and Eryn Mant White (eds), Calendar of the Trevecka Letters (Aberystwyth, 2003).
Note: Title supplied from contents of fonds.
Archivist's note: Compiled by J. Graham Jones for the ANW project. The following sources were used in the compilation of this description: NLW, Scedules of the Calvinistic Methodist Archives; NLW, Guide to the Department of Manuscripts and Records (Aberystwyth, 1996); article on the Welsh Calvinistic Methodists on Wikipedia.
Rules or conventions: This description follows ANW guidelines based on ISAD(G) second edition, AACR2 and LCSH.
Date(s) of description: August 2007